Romans 15:16Meaning & Commentary from the Church Fathers

By these words the Apostle both gives wings to the thoughts of the faithful, showing them that they are a sacrifice, and justifies himself by saying that he has been so commanded.

My sacrificial knife, he says, is the Gospel and the word of preaching. My aim is not to glorify myself or become renowned, but "that the offering from the Gentiles may be acceptable and sanctified by the Holy Spirit."

That is, may the souls of those taught by me be pleasing to God. God, who brought me forth for this work, did not so much wish to glorify me as He cared for you.

How, then, can the offering become acceptable? In the Holy Spirit. Faith alone is not needed, but also spiritual life, so that we may keep within ourselves the Spirit once given.

For us, not wood and fire, not altar and knife, but the Spirit is everything. Therefore I strive by every means so that this fire may not be extinguished, since this has been entrusted to me.

Why, then, do you say this to those who have no need? For this reason, the Apostle answers, I do not teach, but remind. As the priest in the Old Testament stood before God, kindling the fire, so I stand, stirring up your zeal.

And notice, he did not say, "that the offering from you may be acceptable," but, "the offering from the Gentiles." By the word "Gentiles" he means the inhabited world, that is, all land and sea.

Thus he humbles the pride of the Romans, so that they may not consider it unworthy to have as their teacher one whose influence extends to the ends of the world.

He said the same at the beginning of the epistle: "as among the other Gentiles. I am a debtor both to Greeks and to barbarians, both to the wise and to the foolish" (Rom 1:13-14).

It is true that, having believed and been baptized, we received the Spirit. But if we do not also live spiritually, the grace of the Spirit will be quenched.

He humbles the pride of the Romans, so that they may not think it lowly to have as their teacher Him who brings all nations to God.

Thus he knows the Son to be God by nature. For he would not have called one God who was not such by nature. Nor would he have boasted so greatly of himself, saying, "God was pleased to reveal His Son in me" (Gal 1:15-16), if the Son were a creature and a work of creation.

Therefore he regards his epistle to the Romans as a bold undertaking, since he is confident of the fullness of their grace and knowledge. What an abyss of purely apostolic meekness, joined with wise foresight and love!

"Notice Paul's humility, notice his wisdom," says Saint John Chrysostom. "After inflicting a deep wound beforehand, when he had already achieved what he wanted, he applies various remedies to it.

What had already been said was enough to calm them, namely, that they were full of goodness, as he was confident. Yet the Apostle also acknowledges excessive boldness.

He does the same in the Epistle to the Hebrews, saying, 'But, beloved, we are confident of better things concerning you, and things that accompany salvation, though we speak thus' (Heb 6:9).

Likewise he writes to the Corinthians, 'Now I praise you that you remember me in all things, and keep the traditions as I delivered them to you' (1 Cor 11:2).

The same thought may be found in all his epistles, but especially here. The Romans enjoyed great esteem, and their proud mind had to be humbled not only by severe measures, but also by gentle ones.

The Apostle uses both. Do you notice how the end of the epistle corresponds to its beginning? Both here and there he descends from the teacher's chair and converses with them as brothers, as friends, and as equals."

Then, turning attention to the remarkable naming of apostolic preaching as a sacred ministry, Saint John Chrysostom says: "The Apostle turns his speech to the highest dignity of his apostleship.

He calls it not simply service, but sacred service, a sacred ministry. To preach and to proclaim the gospel is priesthood for me. This is the sacrifice I offer.

My sacrificial knife, he says, is the Gospel and the words of preaching. My aim is not to glorify myself or become renowned, but that the offering from the Gentiles may be acceptable and sanctified by the Holy Spirit.

That is, may the souls of those taught by me be pleasing to God. And notice, he did not say, 'that the offering from you may be acceptable,' but, 'the offering from the Gentiles.'

By the words 'from the Gentiles' he means the inhabited world, that is, land and sea. Thus he humbles the pride of the Romans, so that they may not think it lowly to have as their teacher one whose activity extends to the ends of the world"; cf. Rom 1:13-14.

That the Apostle truly possessed such significance he confirms further by factual indications. He points to the boundaries of his preaching and to the many different signs of the power of his sacred proclamation.

The definition of the Gospel as a sacred ministry is remarkable. The Apostle is one who liturgizes. The preaching of the Gospel is a Liturgy. What, then, is the sacrifice? The sacrifice is the believers.

By self-denial and by surrendering themselves to the Lord, they slay themselves. The grace of the Holy Spirit, descending upon them through the Mysteries, sanctifies them and makes them a sacrifice acceptable to God.

Chrysostom says, "The Apostle turns his speech to the higher dignity of his apostleship and does not call it simply ministry, as at the beginning, but sacred ministry, priestly service. To preach and proclaim the Gospel is my priesthood. This is the sacrifice offered by me.

No one will blame a priest for caring that the sacrifice he offers be without blemish. By these words the Apostle at once lifts up the minds of the believers, showing them that they are the sacrifice, and justifies himself by indicating that this has been commanded him.

My sacrificial knife, he says, is the Gospel and the word of preaching. My aim is not to glorify myself and become famous, but that the offering from the Gentiles may be acceptable and sanctified by the Holy Spirit. That is, that the souls of those taught by me may be pleasing to God.

When God brought me forth for this work, He did not so much wish to glorify me as to care for you. How, then, can the offering become acceptable? In the Holy Spirit.

Not faith alone is needed, but also spiritual life, so that we may retain within ourselves the Spirit once given. Wood, fire, altar, and knife are all replaced for us by the Spirit.

Therefore I strive by every means that this fire may not be extinguished. This has been entrusted to me. As in the Old Testament the priest stood before God, kindling the fire, so I serve God by stirring up your zeal through remembrance.

Notice that he did not say, 'that the offering from you may be acceptable,' but 'the offering from the Gentiles.' By the word 'Gentiles' he means the inhabited world, that is, the whole earth and sea.

In this way he humbles the pride of the Romans, so that they may not think it a low thing to have as their teacher one whose activity extends to the ends of the inhabited world.

He said the same at the beginning of the Epistle: 'as among the other Gentiles,' that is, that I may have fruit among you also. 'I am debtor both to Greeks and to barbarians, both to the wise and to the unwise' (Rom 1:13-14)."

In the words, "that the offering from the Gentiles may be sanctified by the Holy Spirit," the thought is hidden that if he wrote strictly, he did so out of care for their perfection.

I am zealous, he says, that the offering from the Gentiles be sanctified by the Holy Spirit. I have the same zeal also with regard to you.

"It is true that, when you believed and were baptized, you received the Spirit. But if you do not also live spiritually, grace will be extinguished" (Oecumenius, Blessed Theophylact).

Since I have observed among you something that harms the spiritual life, I have reminded you to correct what is defective. Otherwise, if you harden yourselves in this defect, the Spirit may depart from you, and you may cease to be an offering sanctified by the Holy Spirit.